GALATIANS Freedom in Christ

Transcription

1 GALATIANS Freedom in Christ It was for freedom that Christ set us free; therefore, keep standing firm and do not be subject again to the yoke of slavery. Galatians 5:1 A Commentary by

2 Galatians Freedom in Christ Purpose To refute the Judaizers (saved by the Law) and to reinforce people of faith to freedom in Christ alone Penman The Apostle Paul Recipients The various churches in Galatia (central Asia Minor), including Antioch, Iconium, Lystra, and Derbe, which were started on Paul s first missionary journey Date Written Approximately 49 AD, after Paul s return from Galatia to Antioch (Acts 14) and before his trip to visit the Council in Jerusalem (Acts 15) Key People Paul, Peter, Barnabas, Titus, Abraham, and False Teachers Key Verse It was for freedom that Christ set us free; therefore, keep standing firm and do not be subject again to the yoke of slavery. Galatians 5:1 Summary Paul s letter to the churches in Galatia is the first of thirteen that we have from him. It followed the events surrounding his first missionary journey (Acts 14) and subsequent visit to Jerusalem to meet the disciples (15). On this journey Paul realized how stubborn the Jews were and how difficult it would be to convince them that Christ is the Savior; because of their obstinacy, Paul turned his attention to the Gentiles. While many Gentiles were saved and churches were planted, they were immediately challenged by the false doctrines of Jewish teachers (Acts 13:45), particularly that of adding circumcision as a requirement for salvation (15:1). As a result, much of Paul s work in Galatia was jeopardized. Before he could return in person, to strengthen their faith, he sent this letter. Themes Apostleship: Because of Paul s former manner of life, that of a Law-abiding Pharisee who persecuted Christians, his role as a messenger of Christ had to be explained and defended. The Law: The Law of Moses was not a contradiction to Christ but a compliment to Christ. It prepared God s people for the need of a Savior; it was not a savior in itself. Faith: Faith alone in Christ alone is God s path to salvation; works do not work. Father Abraham: As Christians, we have a spiritual tie to the promises of God to Abraham. Freedom: Christ set us free from the Law but not from all law. We are free from the yoke of slavery but now carry His yoke, the law of love. Liberty is always accompanied with law. Holy Spirit: God s Spirit and our sinful flesh are at odds, constantly warring in our bodies. s A distortion of the true Gospel is no gospel at all (1:1-12). No matter our former manner of life, God can use it to glorify Himself (1:13-24). The Gospel of Christ is the same for both Jews and Gentiles (2:1-10). Take a stand for the truths of the Gospel, no matter who stands in opposition (2:11-21). Having been perfected through faith, we need not pursue perfection through works (3:1-9). With the Law comes a curse, for which Christ is our only escape (3:10-14). The purpose of the Law was not to be our Savior, but to lead us to the Savior (3:15-25). As Christians, we are heirs of Abraham and of God (3:26-29). God has adopted us into His family, and, as His sons, we are His heirs (4:1-7). The people of the flesh will be cast out from the people of the promise (4:8-31). Christ gave us liberty, with only the law of love to restrain us (5:1-15). The Spirit and the flesh are at odds; their influence is evident in the fruit in our lives (5:16-26). We fulfill the Law of Christ by loving others as ourselves (6:1-10). We cannot make a good showing for both God and man (6:11-18).

3 Paul is a chosen instrument of Mine to bear My name before Gentiles, kings, and the sons of Israel. Acts 9:15 Set apart for Me Paul and Barnabas for the work to which I have called them... Acts 13:2 Work to Do? Just as God had a specific work for the Apostle Paul to do, so also does He have work for us to do. It may not be that we plant dozens of churches, perform miracles, preach great sermons, and write thirteen books of the New Testament, but God does have something for us to accomplish, someone for us to influence for Him. Paul wrote, We are God s workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we should walk in them. Eph. 2:10 In the same letter, Paul wrote, Be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil. So then, do not be foolish but understand what the will of the Lord is. Eph. 5:15-17 God has work for us to do on earth, His work. The question is do we realize it and have we surrendered ourselves to His mission for us? Or are we wasting time pursuing our own agenda and ambitions? God will use our spiritual gifts, our talents and abilities, our interests and experiences to advance His kingdom if we are available for Him to use. Sadly, most Christians are too busy checking off items on their own to-do lists and, therefore, aren t aware of or available to do what God has for them. What about you? Are you spending your time making a living or making a difference? The Story Behind the Letter An Extended Intro to Galatians Sometimes new and/or untrained believers can be just as problematic as unbelievers. Before we consider the book (or letter) of Galatians, we must first consider what is going on in the background -- the author, the setting, and the purposes. Paul s story is found in Acts. His letter to the Galatians falls after his First Missionary Journey (Acts 13, 14) and his visit to Jerusalem (Acts 15). Before his first journey, we find Paul in Antioch, where the Holy Spirit said, Set apart for Me Barnabas and Paul for the work to which I have called them (Acts 13:1-3). To know what God intended for Paul to do, we must dig into his life s story, specifically into his conversion. Before surrendering his life to Christ, Paul was the arch-enemy of the Church (Acts 7:58; 8:1, 3; 9:1, 2), harassing and hunting down Christians, imprisoning and even killing them; but, when God opened Paul s eyes (9:3-18), he was given a new mission in life, to bear His name before Gentiles, kings, and the sons of Israel (9:15). God would use the greatest persecutor of Christianity to become the greatest propagator of Christianity (9:19-23, 30). Because of the threats that Paul received in Damascus (where he was converted) he traveled back to his hometown of Tarsus. After a time, Barnabas retrieved Paul and brought him to Antioch. Though Paul did good things in Antioch (Acts 11:19-26; 13:1-3), it was just preparation for his mission trips. Paul s first mission trip was with Barnabas to the island of Cyprus (Acts 13:4-6) and the Roman province of Galatia in Asia Minor, specifically the cities of Perga, Pisidian Antioch, Iconium, Lystra, and Derbe (13:13-16, 32, 33, 38, 39, 42, 43). In each of these cities, we find Paul and Barnabas entering the synagogues and waiting for a chance to speak. It is true that when we put ourselves in a position to speak for Christ, He opens doors and gives us opportunities (13:14-16). The sermon that Paul preached (13:16-43) is the backdrop for the book of Galatians. He used the Old Testament (the Law and the Prophets, v.15) to lead the Jews to Christ (v.32, 33, 38, 39). He reminded them that Christ has freed them from all things, from which you could not be freed through the Law of Moses (v.39). Though Paul had some success among the Jews, he also faced great opposition from them (13:44-14:7, 20b-27); and, it was because of their stubbornness that Paul turned from the Jews and focused on the Gentiles (13:46, 48). We also get some insight into other reasons for Paul s letter to the Galatians, when we see the Jews contradicting the things spoken by him (v.45) and stirring up the minds of the Gentiles and embittering them against Paul (14:2). Thus, in Galatians, Paul will refute their arguments as well as establish his authority as an apostle of Jesus Christ (i.e. Galatians 1:1). After establishing churches in each city and appointing elders to shepherd them (14:23), Paul and Barnabas returned to Antioch and reported the good things that were happening (v.27). Though we are not told how soon it happened, we can assume that in a short time the new converts in Galatia were confused by competing messages. Those jealous and angry Jews in the region caused Paul s new converts to abandon the true Gospel for lies. The primary lie that was being advanced at the time was the false notion that unless one is circumcised he could not be saved (15:1). No doubt, when Paul received news that the believers in Galatia were abandoning the faith, he was very discouraged and, thus, he quickly penned his letter. Even in his opening, Paul expressed bewilderment, I m amazed that you are so quickly deserting Him who called you (Gal. 1:6). While evangelism is (and should be) our top priority, it must be followed with immediate discipleship. New and/or untrained believers can be just as problematic as unbelievers. We must follow Paul s example and teach new converts what is true and what is false. That which is true involves what Christ has done for them, and that which is false involves what others (including themselves) cannot do. Christ is the One who sets us free; any way other than Christ will only enslave us (Gal. 5:1).

4 Galatians 1:1-5 1 Paul, an apostle (not sent from men through the agency of man, but through Jesus Christ and God the Father, who raised Him from the dead), 2 and all the brethren who are with me, to the churches of Galatia: 3 Grace to you and peace from God our Father and the Lord Jesus Christ, 4 who gave Himself for our sins so that He might rescue us from this present evil age, according to the will of our God and Father, 5 to whom be the glory forevermore. Amen. Jesus Gave Himself Matthew 20:28; 26:39 John 10:11 Philippians 2:5-8 1 John 3:16 Sacrificed for Sin 2 Corinthians 5:19-21 Galatians 3:13 1 Peter 1:17-19; 2:24 He Rescued Us 2 Corinthians 5:17 Galatians 2:20; 3:13 Ephesians 1:7 Colossians 1:13, 14 The Gospel Was God s Plan Matthew 26:42 John 6:38-40 Acts 2:22, 23 Romans 8:31, 32 Ephesians 1:7, 11 Hebrews 10:10 The Messenger & the Message Paul s Salutation Paul, the messenger, and Christ, the message, are both legitimate. Paul typically opened his letters with a warm and lengthy greeting; however, this greeting was short and cool, perhaps because he was disappointed in how fast the people had abandoned the Gospel (v.6) and because he wanted to get to his point quickly. Whatever the reason, this brief introduction set the stage for the entire book, namely in two areas: first, Paul s authority as an apostle (v.1), and, second, the fact that salvation is by faith in Christ alone, not by following the laws of Moses (v.4). As always, the enemy loves to produce doubt in the presentation of truth, either by compromising the authority of the messenger or by clouding the message. Paul will address both issues in this letter. Though we know today that Paul was indeed an apostle (one sent by Christ), he had to overcome many obstacles in order to convince the people of his day. First, he was not one of the original disciples, so he had not spent time with Jesus while He was here. Second, Paul was a rising star in the Pharisaic order of Judaism, the best of the best, steeped in the ways of the Old Covenant, the Mosaic Law. Third, Paul (originally Saul) was once the chief persecutor of the early Church, hunting down, imprisoning, and even killing believers (i.e. Stephen). Fourth, his conversion to Christianity was extraordinary, a vision along the road to Damascus in which he claimed to have met Jesus. Therefore, for his message to be sincerely received, Paul had to work hard to establish his legitimacy as a spokesman of God. Thus, he opened his letter with an immediate defense of his apostleship (v.1), as one sent by God the Father and Christ His Son, who was raised from the dead. Paul also included in his salutation all the brethren who are with him (v.2). Who are these brethren? The timing of this letter follows his first missionary journey (Acts 14) and visit to Jerusalem (15). The brethren could be the Christians in Antioch, his home church, or the church leaders in Jerusalem. Either way, the letter carries the weight of combined authority. It is not just the voice of Paul that is confronting and encouraging the people of Galatia but many others who follow Christ. Furthermore, in the opening lines of this letter, Paul reminded his readers that Christ is alive, that He has been resurrected (v.1). No doubt, the Jews tried to convince the Gentiles that this was a false claim. Next, notice that Paul equated Jesus, the Son, with God the Father (v.3), another claim regarding the deity of Jesus, with which the Jews would argue. The Apostle also used a standard greeting of his grace and peace to you which is quite ironic, knowing the doctrinal confusion in the background. The Jews (often called Judaizers) argued that the Law was the avenue to salvation, while Paul purposely greeted them with the word grace, which is the opposite of the Law. Perhaps the most remarkable element in Paul s salutation is how he included a mini-message on the purpose of Christ s ministry (v.4), a salvation sermon to remind his readers of the true Gospel. Notice that he included four parts of this miraculous message (five including the resurrection above, v.1): He gave Himself: Jesus life was not taken from Him, but He willingly laid it down; because of His love for us, He voluntarily went to the cross on our behalf. [He gave Himself] for our sins: The reason that Jesus died was to pay the penalty for and break the power of sin in our lives; He was our scapegoat, our substitute, our atoning sacrifice, and because of Him, our broken relationship with God has been restored. He rescued us from this present evil age: Though we were born into the kingdom of Satan, because of Christ, we were transferred into the kingdom of light; we were ransomed and redeemed, freed from our chains and the power of evil in our lives. All of this was done by the will of God the Father: God had a plan, from the beginning, to redeem fallen man from his sin; sending Christ was His solution to our biggest problem.

5 Galatians 1:6-9 6 I am amazed that you are so quickly deserting Him who called you, by the grace of Christ, for a different gospel, 7 which is really not another, only there are some who are disturbing you and want to distort the Gospel of Christ. 8 But, even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! 9 As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you received, he is to be accursed! Christ the Only Way John 3:16; 14:6; 17:3 Acts 4:12; 10:43 Romans 3:22; 6:23 1 Timothy 2:5 Works Do Not Work As prideful human beings, we like to be in control (or think that we are in control) of our lives, especially of our destinies. Thus, the requirements for any afterlife will include works, things we can do to earn salvation. Life, even afterlife, is a game to us, our game, and we make the rules. Therefore, it should not surprise us when all of our religions include works. Christianity is the only religion in which salvation is not a work of man but a work of God. Life is a gift of God; He makes the rules, not us. Besides, in our fallen nature, we cannot do anything to please a holy God. We need help, and He has provided it through His perfect Son Jesus Christ. Works do not work. In the end, we will do a whole lot of work for nothing. Twisting the Truth Distorting the Gospel A distortion of the true Gospel is no gospel at all. No doubt, it had to be disappointing news for Paul to hear, when someone came and told him that the believers in Galatia (for whom he had risked so much) had deserted Christ for another gospel (v.6). I would liken it to a daring rescue into a foreign country to release prisoners of war, only to have them turn their backs on freedom and return to the captivity of their oppressors. Paul was amazed. Why would anyone, who has experienced the freedom (grace) of Christ, return to the bondage of the Law (which we find out later is the message that the Galatians were deceived into believing, 5:1). Legalism is the oppressor in this case, as the Jews tried to add their traditions to the Gospel of Christ; but, as Paul pointed out, this gospel was really not another gospel at all (v.7), just a distortion of the one true Gospel. There is no other gospel, no other way to be saved from sin, no other way to restore the broken relationship with God, other than through Jesus Christ. Anytime something is added to the true Gospel, it becomes no gospel at all. Salvation is found in Christ alone. Satan cannot stand the exclusivity of Christianity, that there is only one way to God, so he must confuse that truth by clouding it with other ways. Thus, we have today, just as they did then, the many paths to God message which many, unfortunately, believe. Since Satan knows that Christ is the only way to be reconciled to God, he disturbs that Gospel by distorting it (v.7), twisting it into something that it is not, so that people will miss the real meaning and message of the true Gospel. He distorts the Gospel oftentimes by adding something to it (in this case the Law of Moses), by taking something away from it, or by tweaking some aspect of it. However, by perverting true doctrine, he simply produces false doctrine, which draws people away from freedom and back into oppression. Paul made it very clear that what he preached to the Galatians, while among them the first time, was the true Gospel, and that if anyone were to preach something different than that, he was making a grave mistake. He should even be cursed. He went so far as to offer two extreme examples, saying that even if he or an angel from heaven (v.8) should preach a different gospel (which would never happen), both should be rejected and cursed. To drive home his point, he stated this warning twice (v.9). That warning may sound absurd, that an angel of heaven would preach a contrary gospel; but, it is important to note here that two of the most popular religions of the world Islam and Mormonism are gospels that were presented by angels (see the following article for more details). However, both of these religions are distortions of the true Gospel of Christ and, therefore, are just false gospels. They do not adhere to the Gospel as presented by Paul in the Bible, but these angels have introduced new doctrines that are contrary to biblical doctrine. If a real angel, from the God of the Bible, were to speak about Christ, he would never say anything to contradict God Himself; thus, it is safe to say that the angels who proposed Islamic and Mormon beliefs were not angels at all but demons sent to distort the truth. Many times, in order to get people to believe his message, Satan will send someone with great credentials. Who better than an angel, right? People will listen to anything, no matter how twisted, if it is from someone whom they know, like, or trust; but, herein lies the problem. No matter what credentials a person purports, we should always practice discernment and, therefore, be on guard against false doctrine. We must always judge teachers by the Gospel, rather than judge the Gospel by them. The person does not validate the message, but rather the message validates the person. While the Law has a curse for those who fail to keep it, the Gospel has a curse for those who try to change it (William MacDonald). We must be vigilant, as Paul was, to protect the true Gospel of Christ. Do you know the gospel well enough to know when you are hearing a false gospel? You should.

6 Galatians 1:8 Even if an angel from heaven should preach a gospel contrary to the one I taught you, let him be accursed! False Gospels Matthew 7:15-20 Matthew 24:23-27 John 3:35, 36 Galatians 1:7, 9 2 Corinthians 11:14, 15 2 Peter 3:3 1 John 4:1-4 Jude 17, 18 Messages from Angels? Contradictions to the Gospel Mormonism Joseph Smith is widely known as the founder of the Mormon Church (a.k.a. Church of Jesus Christ of Latter Day Saints, or LDS, 1820). He claimed to have had many heavenly visits, including one from an angel named Moroni. No doubt Smith s visits and visions were demonic in nature, as his new revelation flies in the face of the true Gospel and sound biblical doctrine. Here are some examples: Mormons reject the doctrine of the Trinity Christ is a created being, the product of a relationship between God and one of his wives Christ and Satan are spirit brothers God was once a man, with a physical body, who achieved god status (eternal progression); therefore, we too can become gods and have celestial children to populate other planets Salvation is both through Christ and a series of works (i.e. witnessing) The Bible is inspired by God (KJV), but so are other books (i.e. the Book of Mormon, the Pearl of Great Price, and the Doctrine and Covenants) Heaven consists of three levels (celestial, telestial, terrestrial); one s experience in the afterlife depends on his faithfulness to Mormon doctrine and his good works on earth Islam A man named Muhammad founded the religion of Islam. His revelations were also a result from an angelic visitor. Supposedly, Gabriel communicated the tenets of Islam to Muhammad, who wrote them down in the Quran. However, the god of Islam, Allah, is not the same as the God of the Bible, and the person and work of Christ are diminished considerably. Thus, Islam is a false gospel that has been communicated by a demon posing as Gabriel. Here are some examples: Muslims reject the Trinity by claiming that Christians worship three gods rather than one Christ was a prophet, a good teacher, but nothing more, certainly not the Son of God Muhammad is the last and greatest prophet, even eclipsing Jesus Salvation is achieved through works, adhering to the Five Pillars, which consist of the Creed, Prayer (5 times daily), Fasting (month of Ramadan), Charitable Giving, and a Pilgrimage (to holy city of Mecca) The Quran is the ultimate authority, not the Bible False Gospels The best way to spot counterfeit gospels is to know the real one. Here are some other questions to ask: What does the person say about Christ? Does it line up with the biblical portrayal? What are the person s views of the Trinity, of God s nature and character? Is the Bible the only authoritative Word of God, or are there other works that are added? Does salvation consist of faith alone in Christ alone or does it include works? Is there true Christian fruit exhibited in the life of the messenger?

7 Galatians 1: Am I now seeking the favor of men or of God? Or am I striving to please men? If I were still trying to please men, I would not be a bond-servant of Christ. 11 For I would have you know, brethren, that the Gospel which was preached by me is not according to man. 12 For I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ. Bond-Servant Genesis 26:24 Exodus 21:5, 6 Numbers 12:7 2 Samuel 7:5 Isaiah 53:11 Romans 1:1 Titus 1:1 God or Man, Which Will It Be? A Gospel Not According to Man The Gospel is not of man but of God. In this next section of his letter (v.10-24), Paul felt the need to defend his ministry and message. He recognized that his past still caused many people to doubt him. Thus, he proposed six arguments to support his apostleship. His first argument (v.10-12) was that the Gospel that he preached was not of man but of God. Paul opened his first argument by posing a question (v.10) that each one of us must answer sooner or later Am I seeking the favor of men or of God? Pleasing both men and God is impossible, because so many times their interests, views, and expectations oppose one another. Imagine how much time would be gained if you did not spend so much of it involved at church. Imagine how much money could be saved if you did not give it towards ministry. Imagine how much rest you could get if you did not spend your morning in prayer and Bible study. Imagine how much fun could be had if you did not restrain yourself with conscience. Imagine what you could watch, listen to, say, eat, and participate in, if you were not living a life to please God. What a killjoy He is! Right? Paul said that if he were still trying to please men (he will expand on this in his testimony, v.13-24), he would not have become a bond-servant of Christ. A bond-servant is one who has willingly chosen to follow another, to become subservient, to live by his standards and expectations, to follow loyally no matter what the sacrifice to personal desires. Why would anyone do that, bind himself to another s wishes? Simple, it is because of what Christ had done in Paul s life that motivated him to serve Him. Likewise, it is because of what Christ has done in our lives that motivates us to live lives worthy of Him. When we consider how gracious He s been and how unworthy we are, giving ourselves to bondservice is no sacrifice at all. We do it willingly for the One who gave His life for us. Next, Paul pointed out that the Gospel of Christ is not according to man. In other words, the Gospel is not man-centered; the ideas, concepts, and means are contrary to what man would contrive, if he were to develop a gospel of his own. For example, man s gospel would never identify him as a fallen creature, a sinner in need of salvation. If he did admit that he was a sinner, his means of redemption would be through human works (i.e. following laws or traditions). Salvation would be achieved by him and not God. Another man-centered concept is that there are many paths to salvation, not just one. The exclusivity of Christianity flies in the face of pleasing men; instead, it makes men angry. It is because of these ideas (and more) that Christianity, the Gospel of Christ, cannot be of man but of God. To support the fact that the Gospel that Paul preached was not of man, he shared the source of his knowledge. It was not himself, but rather he received it through a revelation of Jesus Christ. A revelation refers to something that was previously unknown but that was made known through personal communication. That communication came in the form of a radical experience on the road to Damascus, of which Paul shared in the following testimony. It also came in the form of time spent with Christ in training (v.17). Paul made it as clear as he could that his ministry and message were not of men; in light of his argument, it is true that any gospel that is man-centered is not of God. I can t help but walk away from this passage without asking myself a question. Am I living my life to please men, myself, or God? It seems clear to me that every decision that I make is an opportunity to serve one of these three people. It is also clear to me that if I choose not to live life to please others, I will become quite different than the world around me. I will stand out, which is what God desires for me or anyone who follows Him. I want to be a God-pleaser, not a man-pleaser. I don t care what others think of me, as long as they can see that I am a sold-out servant of Almighty God.

8 Galatians 1: You have heard of my former manner of life in Judaism, how I used to persecute the church of God beyond measure and tried to destroy it; 14 and I was advancing in Judaism beyond many of my contemporaries among my competitors among my countrymen, being more extremely zealous for my ancestral traditions. 15 But when God, who had set me apart, even from my mother s womb, and called me through His grace, was pleased 16 to reveal His Son in me, so that I might preach Him among the Gentiles, I did not immediately consult with flesh and blood, 17 nor did I go up to Jerusalem to those who were apostles before me; but, I went away to Arabia, and returned once more to Damascus. 18 Then, three years later, I went up to Jerusalem, to become acquainted with Cephas, and stayed with him fifteen days. 19 But, I did not see any other of the apostles except James, the Lord s brother. 20 Now, in what I am writing to you, I assure you, before God, that I am not lying. 21 Then, I went into the regions of Syria and Cilicia. 22 I was still unknown by sight to the churches of Judea which were in Christ; 23 but only, they kept hearing, He who once persecuted us is now preaching the faith which he once tried to destroy. 24 And they were glorifying God because of me. Our Former Manner of Life Paul Defends His Conversion & Apostleship No matter our former manner of life, God can use it to glorify Himself. Paul continued in this passage (v.13-24) explaining what he started in the previous passage (v.10-12), that his apostleship and message were not of man but of God. His first of six arguments was that the Gospel that he preached came from direct revelation (v.12); it was not a gospel that he made up or one that he was taught by someone else, but rather he received the Gospel from Christ Himself. Next, Paul shared his personal testimony, the story of how he came to know Christ. To begin, he introduced his second argument, that what he preached was in direct conflict with his training as a zealous Judaizer (v.13, 14). It was not because Paul was ignorant of the Jewish laws and traditions that he left them out of the Gospel message, but rather it was because those things had no part in the Gospel message that he left them out. Before considering the next argument for the Gospel, we must stop here and consider Paul s former manner of life (v.13). He acknowledged that his activities were shameful; he went so far as to persecute Christians and even destroy the Church itself. While it is safe to say that most people will never pursue a course like Paul s, we can say that in our former manner of life, we said, did, and believed foolish things. Thanks be to God that He is gracious and that He saved us from our former manner of life. It should be evident that there is a clear transition between our saved and unsaved lives, a change in course, purpose, desires, tendencies, thoughts, words, and actions (v.23). We should also be encouraged that God s grace can even change the heart of someone like Paul. No one is beyond the reach of God s love, and, thus, we should never give up praying, hoping, or witnessing to someone whom we think is unreachable. Notice that Paul, when telling his story, pointed to God s work in his salvation (v.15). He made it clear that his redemption was not by his own means but through God s grace and in God s timing. He also referred to God s call on his life from birth, that he was set apart for the purpose of preaching to the Gentiles. Preaching to non-jews was revolutionary at this time (Acts 9:15; Galatians 3:28), once again evidence that the Gospel was not of man, for no Jew would dare reach out to Gentiles and extend to them this precious gift. The third argument that Paul made, to prove that the Gospel was not of man s making, was that he did not consult with flesh and blood after his salvation experience (v.16, 17). In other words, after his conversion, Paul did not confer with the disciples, other apostles, or any other human leaders, but rather he first spent time independently with Christ (Arabia, fell between Acts 9:25, 26). Like Moses and David, Paul spent some time in seclusion and training in the desert, possibly to confirm his own calling and to affirm his faith in God. His fourth argument for the fact that his Gospel message was of God and not of man was that the time he spent with Peter (Cephas) and James was minimal (v.18, 19). Paul only made their acquaintance, he says; he did not spend enough time with them for official training in Gospel doctrine. [Note: Paul s last two arguments for the legitimacy of the Gospel come in the next section.] Paul had spent so much time away from people that they did not recognize him when they saw him (v.21, 22). He was unknown by sight. However, everyone had heard that his life had been radically changed; instead of a persecutor of the faith, he was now preaching the faith (v.23). As a result, they glorified God because of him (v.24). I find this verse quite challenging. Do others see and hear a difference in me, and do they glorify God because of what He is doing in my life? I hope so.

9 Galatians 2: Then, after an interval of 14 years, I went up again to Jerusalem with Barnabas, taking Titus along also. 2 It was because of a revelation that I went up; and, I submitted to them the gospel which I preach among the Gentiles, but I did so in private to those who were of reputation, for fear that I might be running, or had run, in vain. 3 But, not even Titus, though he was a Greek, was compelled to be circumcised. 4 But, it was because of the false brethren secretly brought it, who had sneaked in to spy out our liberty which we have in Christ, in order to bring us into bondage. 5 But, we did not yield in subjection to them for even an hour, so that the truth of the gospel would remain with you. 6 But, from those who were of high reputation (what they were makes no difference to me; God shows no partiality) contributed nothing to me. 7 On the contrary, seeing that I had been entrusted with the gospel to the uncircumcised, just as Peter had been to the circumcised, 8 for He who effectually worked for Peter effectually worked for me, 9 and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship. 10 They only asked us to remember the poor the very thing I also was eager to do. Same Team Paul Goes to Jerusalem The Gospel of Christ is the same for both Jews and Gentiles. [Note: I have edited this passage, without altering its meaning, to make it fit the space in the margin.] Thus far, Paul has offered four arguments to support the legitimacy of his apostleship and message. First, he pointed out that the Gospel that he preached was not (and could not be) of man, but it was from God (1:10-12); it was a result of direct revelation. Second, Paul was preaching in direct conflict with his training as a zealot (1:13, 14). Third, Paul made sure that the Galatians knew that he did not consult with flesh and blood immediately after his conversion (1:16, 17). Fourth, Paul reminded his readers that the time that he had spent with the other apostles was minimal (1:18, 19), not enough for formal training in the ways of the Gospel. In this passage, Paul provided his fifth argument. Here, Paul wrote about his trip to Jerusalem, to meet with the leading disciples (Peter and John) and James, the brother of Jesus (who had risen to leadership in the early church). The purpose for Paul s visit was to verify with them the Gospel that he had been preaching, to make sure that they were on the same page (this is perhaps the same visit as mentioned in Acts 15:1-22). Note that Paul went because of a revelation (v.2), not because he was sent by the Jews to straighten out his doctrine. The presence of Barnabas and Titus on this trip (v.1) was very important to the outcome. Barnabas, the great encourager, had witnessed Paul s incredible conversion and subsequent ministry. More than anyone, he could testify to the power of the Gospel as preached through Paul. However, while Barnabas was a Jew, Titus was not. He was a Greek, a Gentile, who had not been circumcised (part of the Jewish Law), but who had still been saved in Christ. He stood by Paul as a testimony of the liberating work of Christ in salvation, apart from the legalism of Jewish traditions. Paul described the meeting that they had, with the other apostles, as a private one. Out of respect for their leadership, Paul did not want to argue with them (in case it was necessary) in front of other believers. It was not that he was unsure of the Gospel that he had preached, but that he wanted to confirm that all of the apostles were in agreement, that the Gospel could go forth with one voice. It is always wise (respect, loyalty) to appeal or confront influential leaders in private and not in public. Next in this passage is a confusing few verses (v.3-5). Paul referred to false brethren who had sneaked into the church to spy on them. Who were these men? While Paul gave no indication, it seems that he was referring to Jews in Antioch, who were Christian by name, but who were leading people astray, by holding the Law over their heads (particularly circumcision) as a prerequisite to be saved. But, as Paul wrote, not even Titus was convinced to be circumcised by them (v.3); he was satisfied that Christ alone was enough for his salvation; nothing else was needed. It is perhaps because of these men of Antioch that Paul felt compelled to travel to Jerusalem and consult with the other apostles. Whatever the purpose for going to see Peter, James, and John, it is apparent that their efforts were not in vain. Nothing these men had to say contributed anything to Paul (v.6), meaning that Paul s version of the Gospel lacked nothing. What he had been taught by Christ was, indeed, the true Gospel. The same Spirit, who worked in Peter, also worked in Paul (v.8). In fact, Paul made it very clear that he did not view himself as inferior to these men at all, but rather as equals (v.6, 9). Thus, Paul, Barnabas, and Titus left Jerusalem with the right hand of fellowship and the support they needed (fifth argument). The last point Paul used to support his ministry is found in the next passage. Before leaving, Paul was exhorted to remember the poor (v.10, probably those in Jerusalem). Paul did care for them, even raising money from churches to be sent to them (Acts 11:29, 30).

10 Galatians 2: When Cephas came to Antioch, I opposed him to his face, because he stood condemned. 12 Prior to the coming of certain men from James, he used to eat with Gentiles, but when they came, he withdrew and held himself aloof, fearing the party of the circumcision. 13 The rest of the Jews joined him in hypocrisy, with the result that even Barnabas was carried away. 14 When I saw that they were not [up front] about the truth of the Gospel, I said to Cephas in the presence of all, If you, being a Jew, live like the Gentiles, how is it that you compel the Gentiles to live like Jews? 15 We are Jews by nature and not sinners from among the Gentiles; 16 but, knowing that a man is not justified by the works of the Law but through faith in Christ, since by the works of the Law no flesh will be justified, 17 if, while seeking to be justified in Christ, we have been found sinners, is Christ a minister of sin? May it never be! 18 If I rebuild what I have once destroyed, I prove to be a transgressor. 19 For through the Law, I died to the Law, so that I might live to God. 20 I have been crucified with Christ; it is no longer I who live, but Christ lives in me, and the life which I now live, I live by faith in the Son of God, who loved me and gave Himself up for me. 21 I don t nullify the grace of God; if righteousness comes through the Law, Christ died needlessly. No Compromise with the Gospel Paul Confronts Peter Take a stand for the truths of the Gospel, no matter who stands in opposition. [Note: I have edited this passage, without altering its meaning, to make it fit the space in the margin.] Thus far in Paul s letter to the Galatians, he has offered five arguments to defend his apostleship and message. In this passage (2:11-21), he provided his sixth and final argument, the fact that he confronted and rebuked Peter, the chief apostle of the early church. Paul knew, without a doubt, that what he was teaching was truth, according to Christ, and he believed so strongly that it was the true Gospel that he would not even allow Peter (Cephas), another apostle, to confuse it. What happened exactly? Peter, whom God had already challenged in regards to his view of the Gentiles (Acts 10, 11), reverted to his old ways. He (and all Jews) had once regarded Gentiles (non- Jews) as unclean, yet, God convinced him that they were not unclean, but that they needed the Gospel too. Though it was difficult for Peter to accept, he abandoned the Jewish dietary laws to fellowship with Gentiles (v.12); however, when he was in Antioch, and there were Jews visiting from Jerusalem, Peter slipped back into his old self and ate with the Jews, for fear of his countrymen. This decision communicated to the Gentiles that they were second-class Christians in his book, a terrible act of hypocrisy that led several others astray, including the beloved and faithful Barnabas (v.13). I am impressed by Paul s courage here, to call out one of the big hitters in the Church and confront his error in public (v.14). Paul has already shared that he was no longer a people-pleaser (1:10), and here we see that he was telling the truth. A people-pleaser would have said nothing in an effort to please Peter by protecting his and others reputation. However, Paul is a God-pleaser, and Godpleasers stand for truth (His Word and Gospel) no matter who opposes them. [Note: Peter was not infallible as the Catholics claim; he was a sinner like the rest of us, who erred just as we do.] Is opposing someone or pointing out his faults in public a good idea? Should Paul have confronted Peter privately, as Jesus instructed (Matthew 18)? Paul was careful to meet with the apostles in Jerusalem in private (2:2); why now was he confronting Peter in public? Paul was not ignoring Jesus command, to confront someone in private; rather he was protecting the Gospel, which had been offended in public. Peter s actions were not a personal offense to Paul, rather they were an offense that impacted the local church at Antioch, even leading many astray. Thus, since Peter s offense was public and had huge ramifications, Paul did the right thing and addressed it publically. It is quite possible, that if Paul would have let this hypocrisy pass without saying anything, that the people who witnessed the infraction might never have been together again. Someone in that group might have left that church, never to return, and would have always believed what Peter did was right. Thus, Paul took advantage of this moment as a teaching opportunity and met the challenge head on. It is difficult to discern where Paul s admonition to Peter ends and his instruction to the Galatians begins. He overlaps the two quite well, so I will treat the entire passage as both. Paul made some very strong statements that I will put into my own words. First (v.14), if we, as Christians, live like the world, then, how will we ever convince the worldly to live for Christ? Second (v.15-17), if we call ourselves Christians and, yet, drag Him into our sins (i.e. Law-keeping), we are suggesting that Christ condones our sins. May it never be! Third (v.18), if I have said with my mouth that salvation comes through Christ and, yet, live in such a way that salvation comes through works, then, I am a hypocrite (transgressor). Fourth (v.19, 20), no one can follow the Law; it condemns us by revealing our sin and need for Christ. Finally, if I believe that salvation comes through works, then I am suggesting that Christ s ministry, death, and resurrection were useless (v.21). Each of these points merits a great deal more detail and inspection, but Paul will expand these thoughts in the remainder of his letter.

11 Galatians 3:1-5 1 You foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified? 2 This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law or by hearing with faith? 3 Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? 4 Did you suffer so many things in vain if indeed it was in vain? 5 So then, does He who provides you with the Spirit and works miracles among you do it by the works of the Law or by hearing with faith? Receiving the Spirit Romans 8:9 1 Corinthians 2:12; 3:16 1 Corinthians 12:13 1 John 3:24; 4:13 Faith or Foolishness? Five Critical Questions Having been perfected through faith in Christ, we need not pursue perfection through works. Now that he has spent the first two chapters of his letter defending his apostleship and message, Paul turns to the problem the fact that the Galatians have been fooled by false teachers (Judaizers) into thinking that salvation comes through the Law and not by faith in Christ. His first strategy to oppose this heresy was to remind the Galatians of their own salvation experience. To do this, Paul posed five rhetorical questions. You foolish Galatians, who has bewitched you, before whose eyes Christ was crucified? (v.1) Paul s statement here is strong, calling the Galatians fools ; however, in his defense, when one is fooled (bewitched, tricked, duped, or deceived), the proper term for the actions of that person is foolishness (undiscerning, naïve, or ignorant). I believe that Paul knew exactly who was behind the bewitching (the Judaizers), but he wanted the Galatians to see just how dumb it was to fall for such deception. He had made it so clear to them that Christ was crucified for their sins, and that He was the only One who could redeem them from their fallen state. To betray the only hope they had for salvation and believe that works could somehow save them was, indeed, foolish. Did you receive the Spirit by works or by faith? (v.2) Here is a question that Paul himself will answer (v.3, having begun by the Spirit). He simply pointed out that after years of pursuing the Law, God s Spirit never indwelled them; it was not until they heard the Gospel of Christ and believed it by faith that His Spirit took residence in them. Having begun by the Spirit, are you now being perfected in the flesh? (v.3) Once again, Paul is making a point by asking a question. The point is this since the Christian life was initialized by the work of the Holy Spirit (opening our spiritual eyes, awakening our hearts to Christ, and providing the faith to believe in Him), it must be carried on in the Spirit. In other words, since salvation is supplied by Christ through the Spirit, living the Christian life is also supplied by the Spirit. To say it another way, since salvation did not come to us by works, why would we pursue works alone to earn a good standing with God? Salvation was a work of the Spirit, so then sanctification (growing in Christ) must also be a work of the Spirit and not a trophy of the flesh. Did you suffer so many things in vain? (v.4) Evidently, the Galatians endured a great deal of hostility for believing in Christ for salvation. No doubt, the same Judaizers that were preaching to the Galatians were also persecuting them. Paul simply asked why they would suffer so much for Christ only to return to the works of the Law. Such a thing, in his mind, would be to suffer in vain. Does He who provides the Spirit and miracles do so because of works or faith? (v.5) Finally, Paul asked a similar question as before. Do miracles happen as a result of obedience to the Law (works) or by the power of the Holy Spirit (faith)? Again, Paul asked and answered his own question. Obedience to the Law awarded the Jews nothing, while faith in Christ awarded them the power of the Spirit in their lives, which was made evident through all kinds of miracles. When I read these five questions, I am judgmental of the Galatians, at first; but, after reflection, I realize that oftentimes I am guilty of their foolishness. Having been justified before God, by faith in Christ, I regularly attempt to justify myself before Him through the things I do. Somehow, I believe that carrying out my Christian duties or fulfilling my obligations earns a good standing with the Lord, when Christ has already earned my good standing with Him. Christ died to set me free from that kind of thinking, that kind of living. Why would I be so foolish as to rely upon my work and not His?

12 Galatians 3:6-9 6 Even so, Abraham believed God, and it was reckoned to him as righteousness. 7 Therefore, be sure that it is those who are of faith who are sons of Abraham. 8 The Scripture, foreseeing that God would justify the Gentiles by faith, preached the Gospel beforehand to Abraham, saying, All the nations will be blessed in you. 9 So then, those who are of faith are blessed with Abraham, the believer. Faith Alone Romans 3:28 Romans 4:3-5, 13, 14 Romans 5:1 Galatians 3:24 Ephesians 2:8, 9 1 Peter 1:5 Abraham the Believer The Gospel before the Law Abraham was reckoned as righteous, not for obeying the Law but by believing God through faith. Paul continues his assault on the false idea that salvation comes by obedience to the Law rather than through faith in Christ. Jewish teachers, known as Judaizers, had misled the Galatians, confused them, and convinced them to mix Christian and Jewish doctrine. The result had been a watered down version of the Gospel, which is, in essence, a false gospel. Paul has already challenged the Galatians to remember their salvation experience (v.1-5), when they received the Spirit not by the Law but by faith. Now, he targeted a sacred stronghold of Judaism Father Abraham (v.6-9). No doubt, Paul s words were painful for any Jew to read. Abraham was their most cherished forefather; for anyone to meddle with his legacy was like walking into a mine field. Thus, one begins to understand why Paul was perfect for this role; his training in the Law and his background with the Pharisees qualified him, more than anyone else, to be able to speak into this area. Furthermore, Paul was a brilliant tactician in the field of argument; he used one of the Jews primary weapons against them. No doubt Abraham s circumcision was employed by the Jews as strong support for their requiring Christians to be circumcised, but Paul rendered this weapon useless, and, instead, enlisted Abraham as support of the Gospel. How did he accomplish this task? First, Paul pointed out that Abraham was reckoned by God as righteous (v.6), not for obeying the Law, but by believing God through faith (Romans 4:3-5, 13, 14). Abraham did nothing to achieve righteousness. He simply believed God; that s all, no works. Second, Paul made it clear that Abraham preceded the Law and, yet, was still justified by God (v.8a). The Mosaic Law came much later; and, yet, Abraham was reckoned as righteous. Somehow, no doubt through the power of the Holy Spirit, who revealed this knowledge to him, Paul understood that Abraham s receiving righteousness by faith, apart from the Law, was an Old Testament picture of the Gospel. Thus, Abraham should not be used as support for the Law but as support for the Gospel. Third, Abraham was reckoned as righteous (Genesis 15:6) before being circumcised (17:10, 11; Romans 4:9-12). Circumcision, which later became part of the Law, only marked Abraham as a believer ; circumcision did not make him a believer. Therefore, although he is technically the father of the Jews, Abraham could not be used as support that only those who are circumcised can be saved or reckoned as righteous. Clearly, Abraham s example is one of salvation before circumcision. His works (circumcision) followed his faith; they were not prerequisites for his faith. Fourth, when Abraham believed God, he was a Gentile (pagan), not a Jew. Ouch! This fact hurt his Jewish readers. God foreshadowed the salvation of the Gentiles through Abraham (v.8). Technically, Abraham is our spiritual forefather (v.7, 14), just as much as he is the Jews national forefather. Therefore, it was prophesied of Abraham that through him all the nations would be blessed (v.8b). When we sing the song about Father Abraham, who had many sons; I am one of them and so are you, it is true. All men, Jews (nationally) and Gentiles (spiritually) are included in his family tree. In my opinion, this passage is the most important stretch of Scripture so far in this letter. In it, Paul answered a vital question how were people in the Old Testament saved, before Christ s advent? Simple, just like you and me by faith. Those before Jesus believed God by faith in the Messiah who was to come (seed, Genesis 3:15), while we who live after Jesus put our faith in what He has already done. Both groups, Old and New Testament, are saved in the same way. So then, what was the purpose of the Law? Paul will give us the answer to that question next.